礼乐视域下王安石性情论重构研究

Reconstruction of Wang Anshi’s Temperament Theory under the Domain of Ritual Music

王安石的性情论经历了多次变化,其学说背后的问题意识与思想演变的内在逻辑可以借由其礼乐论进行还原。王安石早年基于尊孟立场持性善论,并为应对佛道、建立儒家礼乐本位的修养成圣之学,而延续了中唐李翱以来情恶论背景下的礼惟制欲说。礼惟制欲说削弱了儒家礼乐在善性存养上的积极功能,嘉祐、治平年间,王安石为反礼惟制欲说而转向性情有善有恶论。他稍后提出的性无善无恶、善恶由情说,是在概念层面调整性情关系,并非理论内核的实质改变。王安石后期的礼论,无法回答他早年所关心的、如何通过礼乐修养成圣的问题,这一困境为张载的知礼成性说所化解。王安石的思想探索反映了北宋前期儒家将礼乐教化纳入修养成圣之学的进路与曲折。

WANG An-shi’s temperament theory has undergone many changes. The problematic consciousness behind his doctrine and the internal logic of the evolution of his thought can be restored by his theory of ritual and music. In his early years, WANG An-shi held the theory of sexual goodness based on the position of respect for Mencius, established the Confucian philosophy of cultivation and sanctification based on ritual and music in order to cope with Buddhism, and continued the theory of ritual but control of desire against the background of sentimentalism and evil theory from LI Ao since the beginning of the middle Tang Dynasty. The theory of ritual but control of desire weakened the positive function of Confucian ritual music in the preservation of goodness. During the years of Jiayou and Zhiping, WANG An-shi turned to the theory that the temperament was good and evil. The theory of sexual innocence, goodness and evil, which he proposed later, is the adjustment of sexual relations at the conceptual level, not a substantial change in the core of the theory. WANG Anshi’s later ritual theory could not answer the question he was concerned about in his early years, how to cultivate through rites and music, and this dilemma was resolved by ZHANG Zai’s theory of ritual success. Wang AN-shi’s ideological exploration reflects the approach as well as the twists and turns of Confucianism in incorporating ritual music into the cultivation of sanctification in the early Northern Song Dynasty.